L’antropologia di Antonia Bertocchi

Relazione presentata in lingua inglese al Congresso Mondiale XV° ICAES 2K3; Humankind/nature interaction: past, present and future – Florence (Italy) July 5th-12th 200; i cui atti sono in corso di stampa presso Angelo Pontecorboli – Firenze.

The expert proposes the “Eco-source” concept, as an operative instrument to describe the cybernetic treatment to which are submitted the ecological environment input, from the cultural systems of Ethnological and Traditional societies. These have elaborated “cognitive maps ecologically valid”, se defined by Communicational Anthropology , because they are awarded from natural selection as much as can to filter the perception of the natural environment, so as to mediate the ambivalent and competitor relationships between man, society and nature. In this way, the cooperation master the hybris so the humankind can take part in the co-evolution process.
Therefore the spread of hybris isn’t casual, because it expands in a directly proportional measure to persecution inflicted by deculturational processes to Magic-religious Epistemology, who has codifies that maps in a ricorsive and complete system myth-rite.
We have got at the point that into technological and industrial societies. Political and institutional decisions are taken by some oligarchic groups which take action on the basis of “cognitive maps ecologically invalid”, that Gregory Bateson has denounced as “Pathologies of Epistemology”.

Following the steps already ventured by the Master of “Ecology of mind” toward the Epistemology of Sacred, the expert has explored the profound structure of Magic-religious thought, paying an exact attention to that particular “Symbolic Containers”, which consist of fairly or divine figures, and animal or fantasy characters, which carry the steps of communicative exchange between a society and the information sources who come to it, from its ecological niche, considered significant for survival.
Of consequence, the exclusive recourse to the Demo-Ethno-Anthropological subjects, results inadequate, into the study of Ethno-sources (The Ethno-finds of Material Culture, and the Oral-finds).
To can decode the way of metaphorical process through the Symbolic Containers connected to the Ethno-Sources, it ought to go to research, by aid of natural sciences, of ecological imprints that lie stratified in them, during the space and the time. In fact the metaphorical process is species-specific.
Therefore the Eco-source concept brings about an epistemological renewal to the usual approaches of Museum Anthropology, folded up tutelage of the Material Culture objects, and places the premises for the transformation of every Demo-Ethno-Anthropological Museum into an integrate Eco-Museum of Environment inside that, an innovator lab of the Anthropology ov Environment culture, could take up in the Eco-Source study, some teams-work compounded by Physical and Cultural Anthropologists.
The precise placing into net, of heritage of self-knowledge accumulated by the General Anthropology during more than two centuries of positive researches, allowing us, at present, to can work for a correct appropriation of past, will can than give to Humankind-nature interaction a future.

Humankind is walking through an ecological crisis, bringing about itself, which is pushing it, on the board o extinction (Eibl-Eibesfeld I. 1992). According to Gregory Bateson (G.B.) we are more or less to the tenth place of the list (Bateson G. 1986: interview).
Therefore humankind is asking for itself, in order to can understand the reasons of degenerating processes which have made maladaptive the relationships between man, society and nature, with the intention to go, so far as to formulate a theory of some way-out, which may be praticable.
Nevertheless, in order to can face those problems, it is indispensable understanding human nature. That is to say that is very important to understand: what belongs to the dimension of human possibility.
The transdisciplinary field of General Anthropology, can answer to those questions. It includes the sciences of Nature and the sciences of Culture pushing human sciences to work on true problems and to shelve pseudo-one’s.
Anthropological sciences have accumulated in more of two centuries of positive searches, a very great data-base of self-knowledge on our species of whom we have the straight to make use, in order to understand ourselves, recognize our error, and correct them.
As since philosophy, theology and human, political and economical sciences, have day-dreamed about falsehood imagine of man, which have made cultivate many tragic illusion of superiority of man on nature, we must, on the contrary, be brave looking ourselves in the mirror of our evolutionary history, with the object of discovering and utilizing at the best, our real resources of sociability, knowledge and emotional intelligence, and to work reappropriating the magic-religious thought and feeling.
At first G.B. has conceived a new Epistemological Paradigm, which has integrated in one only system, human and natural sciences, giving us, about them, effectives application.
That is the question of “Cybernetic Epistemology”, which arranges the Communication Theory with Evolutionary Biology, the Engineering of Systems with Psycho-analysis, the History of Religions with Psychiatry and with Socio-Biology and Ethnology.
At the first time G.B. has made possible the access to the profound structure of human behaviour as a cultural expression of lows of nature, and has proved that cultural history may be understood only as a part of Natural History.
Therefore I think that it ought to present some passages of Cybernetics Epistemology, because I have put them in the base of a new approach to which I am working, that I name “Anthropology of Environment Culture” and that I conceive as the study of recursive relationships that natural system entertain with cultural ones. That is to say, between natural system ecology and:
Cultural Ecology (Steward J.H. 1995; Vayda A.P. 1969: Vayda A.P. e Rappaport R.A. 1968; Sahlins Marshall D. 1987; 1994);
Ecological Anthropology (Anderson J.N. 1973);
Human Ecology (Hawley A. 1950; Kormondy E. – Brown D. 1998; Marten G. 2002; Watt K. 2000);
Cybernetic Epistemology, is applied to Cultural Ecology by Roy Rappaport (1968;1971;1974;1979;1984 a; 1984 b ).
The Cybernetics Epistemology of G.B. known near a large public as: “Ecology of mind”, founds a new paradigm, the first that integrates the sciences of complexity, and which studies biological and social open systems, by the instruments of General Systems Theory (to start from Bertalanffy, Paul Weiss, Anatol Rappaport, Kennet Boulding), and by the signs of Cybernetics, developed from Wiener, Ashby and Beer. To those we must to add the termodynamics of Not-Equilibrium, work of Katchalsky and Prigogine (Lazlo E. 1986 p.31).
G.B. has integrated those sciences with Anthropology, Psychiatry and the sciences of Communication.
Now, I am presenting some features of THE EPISTEMOLOGICAL PARADIGM OF ECOLOGY OF MIND. It consists in a system of thought, that has relegated to the very low condition of “mistake”, the dualism between mind and nature, the dualism between subject and object, the idea of “creation”, and the idea of external control, replacing them by those of: self- organization, self-correction, co-evolution according to interdependent and epistemological principles, between them I am utilizing in this communication, the following:
The concept of “sacred” as immanent into Nature, the corresponds to the natural and originating religius sentiment (Bateson G. and Bateson M.C. 1989; Bateson G. 1997);
The formulation of theory of individual mind as itself immanent “into the interconnected social system an into planetary ecology” (Bateson G. 1985: “Form, substance and differences”);
The innovator consideration of metaphorical process as the biological one “which organizes the biological world and connects it with itself” (Brunello S. 1992 p.159), through the logical process of Abduction, method of which self-serves, not only art and religion, but of which are permeated through the roots of science, from Physics to Comparate Anatomy and biological evolution its same is a mine (Bateson G. 1984 p.192).
Besides G.B. put in evidence that biological evolution, corresponds to a mental process, since as the mind is “the basic concept of all biology (Bateson G. 1997 p.329).
As a consequence G.B. forsees that system’s theory, will force the psychologists to consider the circuit man-environment as an united system which reveals mental features (see the well.known example of wood-cutter in Bateson G. 1997 p.395).
An interesting consequence comes from it, for its repercussion on Ethnostory (Rigoli A. 1997a; 1977 b; 1978; 1983; 1990; 1995).
It is the “Thinking up stories”, which responds to a biological principle because is founded on metaphorical process, and makes a development common to human and natural history (Bateson G. 1984 p.21; Bateson G. and Bateson M.C. 1989 “Why you tell me stories ?”).
This new paradigm has pressed the interest both of New Age and ecological movements (Tamburini P. – a cura di – 1987) and is applied above all in the field of family’s therapy in order to face double binds of schizophrenia, by the techniques of paradoxical psychotherapy (Haley J. 1976;1977; Weeks Gerald R. and L’Abate L. 1984; Selvini Palazzoli M. et al. 1975).
During this communication I propose of revaluating epistemological features which let us to pay attention and to stop “EPISTEMOLOGICAL PATHOLOGIES”.
We can summarize them so:
We against environment;
We against others men;
What is important is the single individual (or the single company, or the single nation);
We can to have an unilateral control on environment and we must to make every effort to get to it;
We live into a frontier which expands to the infinite;
The economic determinism is an obvious and sensible thing;
Technology will let us to carry out it.

La dinamica della crisi ecologica secondo Bateson

We assert that those ideas are simply wrong to the light of the great but essentially destructive achievement of our technique in the latest fifty years. In the same way them reveal themselves wrong to the light of modern ecological history.
The creature who succeeds against the environment, destroys itself.
In the cybernetical model the dynamic of ecological crisis, is the outcome of cumulative interactions between: “Hybris” (voracity-arrogance) technology, population, war, pollution and famine. Them bring to the Loop.
G.B.’s revolution consists in the idea that for correcting those errors it needs at first at all to correct the erroneous ideas of epistemological pathologies, because them are used for justify the crimes against nature and humankind.
Then: Epistemological pathologies are cognitive maps ecologically not-valid whereas we need cognitive maps ecologically valid, based on diametrically opposed ideas, and exactly:
a)We together with environment;
b)We together with others men;
c)What is important is the group, the society, interaction and co-evolution;
d)We can’t to have an unilateral control on environment and we can’t get to it;
e)We leave into frontier which not expands to infinite;
f)The economic determinism is a wrong thing;
g)Technology can’t let us to carry out it.
Well, what are cognitive maps, and what means “ecologically valid” ?


“Cognitive maps (so as common one’s), are abstractions used for anticipate simbolize and correct, information achieved by the senses” (Wilden A. and Mac Coe E. 1978: Error)…”the sensory input is made to point by the code, producing a perception which becomes the base for a further exploration of environment, from which arises a further input which can bring to review the code” (Wilden A. and Mac Coe E., op. cit. ivi.).
Into the subject of Information Theory, the concept of “map”, is “employed to point out, every representation used for organize information… The function of map, consists exactly to let to the system (for example an organism), to decide what information to put in evidence, what to put in a second place, and what to not know (Wilden A and Mac Coe E. quoted pag. 682).
Maps let to an organism to reduce the variety to proportions easily understood (Wilden A and Mac Coe E. quoted pag. 682-683).
Cognitive maps, let’s to react to models of meaning, and then offer a procedure of perception “more complex than that supposed by the theory of copy-ideas, and survive because offer a selective advantage” (Wilden A and Mac Coe E. quoted pag. 690).
The mapping process, consists in the ability of simulation or representation that involves many cybernetic notion, between them: “bond”, “teleonomics”, “semeiotic freedom”, whose explication refers to the voices: “Communication Information”, (Wilden A. 1987) and “Error” (Wilden A and Mac Coe R. 1978).
In order to be ecologically valid, cognitive maps must both to assure a long time survival, and to function in a condition of “semeiotic freedom in the respect of bond”.
As to say, that an organism, can to develop its internal project, if it is comparatively free “to follow its trajectory in production, exchange and reproduction without to go out the bonds which limit its behaviour” (Wilden A 1978: Communication pag.642).
Wilden puts forward the example of pigs, concerning the taboo of consumption of pork from Muslims and Jews.
The usual explication is, that absence of refrigeration in Ancient Middle East, could to cause trichinosis, but this explication is contradicted by the fact that pork is the favourite food, into societies which survived during millenniums in several tropical environment, where meat damages, and trichinosis develops itself with a speed greater than in desert.
The correct explication is that: …”unlike cattles, sheeps and goats, pigs do not eat grasses. They prefer roots and corn, food eaten also by Homo Sapiens, and comparatively not very abounding in the half-dry environment of Ancient Middle East, where …ecological competition between pigs and man were an error. Then… their religious faith, acted as a cognitive map which defined the pork a “not-food” (Wilden A and Mac Coe E. 1978: Error pag. 693).
By consequence it was a cognitive map ecologically valid, independently from Muslim’s and Jew’s consciousness of those reasons.


Therefore cognitive maps, let to an organism to reduce the variety to proportions easily understood (Wilden A and Mac Coe E. quoted pag. 682-683). It is to say, that cognitive maps let to an organism to abstract from the ecosources (the informational pool of environment), those informational links, which allow to it, to interact between co-evolutionary relationships of ecosystem.
I propose to distinguish between two categories of ecosources:
a)The primary ecosources, formed by the whole information pool, given off, by the global ecosystem. They are perceived by man, as chaos and confusion.
b)The secondary ecosources, it is to say the informational sources coming by the informational pool of the primary ecosources, in the codification process, that every animal species impose to them. And it is the second meaning that, here, I speak about ecosources. This codification selects from the enourmous data-base input, coming from environment (that could not be standed by any central nervous system – SNC), only those xhich are significant for surviving both in short and long time.
By this codification information is processed by every species, on the basis of its species-specific UMWELT.
The UMWELT concept belongs to a system of communicational concepts proposed by Jacob Von Uexkull, during 30-40 Years: Innenwelt, Umwelt, connected by that “Merkmaltrager” (the bearer of information, the semeiotic indicator), according to Wilden A. (1978: Information pag. 625).
The “UMWELT” concept, introduces us into the philogenetic aspects of metaphorical process. Iwil deal with this and other subjects in the context of next Congress of A. A. I. (Associazione Antropologica Italiana), during my scientific communication about the function of Neotenics into genetic and cultural variability (Bertocchi A. 2003 d).
Well, now, the religion offers cognitive maps that, when favour a long time survival, we can to define “cognitive map ecologically valid”.
The more complex codifications were reached by man, by th means of “symbolic container” of magic-religious type, because they codify many classes and hierarchical levels of relationships strong interconnected concerning the system of relationships between single, society and nature, during an ethnohistorical time, into the niche of a given bio-region.
Their complexity depends from the fact that they are bearers of iconic information, as to say of a type of information that takes part both in analogical and digital field: analogical one, as the field of meaning and difference, and digital one, as the field of signification and distinction (Wilden A. 1978: Information pag. 590).
Besides, the symbolic containers, as incarnation of metaphorical processes are vehicles of metacommunication (Wilden A. here, peg. 588).
Since that information is a codified variety (Wilden A here pag. 580), the symbolic containers are different between them, because they are devices of adaptation to the variety of environment.
The expression of this adaptive articulation, is made possible, by the continous presence, in the profound structure of symbolic container, of the cathegory of “immanent sacred”, that drives to the respect toward every kind of life and existence, including the physical world.
By consequence the idea of an environment sacred, is a cognitive map ecologically valid, because societies which use it, respected environment and preserved it, saving themselves.
Societies which remained firm in this epistemological principle, can to apply it to any environment, and their culture can give rise to correspondent symbolic containers, moulded on the pecular features of environment in order to adapt the social rules to the exigence of respecting and feeling toward nature.
Now occur the problem of the classification of symbolic containers, in accordance with the type of ecological relationship which they codify, as to say according to their Cybernetic Epistemology.
This is a complex problem to which I am working, and whose results issues I will present to next Congresses and Seminars or scientific publications.
As introduction to this problem, I am bringing you the example of a very charming symbolic container:
The figure, that form a curve with her body, symbolizes the heavenly vault: the Goddes of Heaven giving birth, every morning to the sun which, in this illustration, illuminates the Temple dedicated to Hator (Ries J. 1993 pag. 119).

Il loop di L. Von Bertalanffy

This reproduction shows some iso-morphisms with the Ashby’s scheme for adaptive behaviour (Cliffe M. J. 1985 p. 9).

Lo schema di Ashby e la dea Nut

and with the formula of Heinz Von Foerster of Organization (Bocchi G. and Ceruti M. 1992 pag. 21).

Formula di Heinz

Consequently I confine myself to dealing an intuitive hypothesis that I offer to the reflection of the engineers of cybernetic models, hoping to succeed in involving them in this research.
The hypothesis that I am illustrating, do not concern to the manifest structure of the symbolic container, because in order to decode and to model the message which it contains, it ought to undertake a wide comparative study, including careful interview to the priests who have thought and realized it.
The matter si moreover made complicate by the well-known esoteric principle which characterize the magic-religious secret societies, both in tribal and in priestly’s one, of state-towns.
Whatever this project belongs itself to the present work-hypothesis, and will be developed to the extent that we, will fund out the most suitable collaborations.
Now, I am presenting the hypothesis concerning the profound structure of this symbolic container, that I call “NUT”.
The hypothesis is that, it should be a model of “immanent sacred” and by consequence a model of adaptive behaviour and organization.
In Ashby’s model:
The parameter P (1…2…3…) corresponds to the problem that environment can sets for the organism.
R, is the system that acts when the organism reacts to an environmental event, choosing between possible reactions those adaptive (Cliffe J.M. 1985 p.8).
In our case the adaptive reaction is that, of the respect towards to environment in general, which allows to focalize with precision a correct reaction of local respect, as to say towards to a particular force or a particular system of forces of nature which, in a given ecological niche are significant for survival.
By consequence:
The curve body of the Goddess of Heaven, corresponds to the choice to will make sacred the particular manifestation of divine dimension, which is founded by the solar light during the circa-daily cycle.
The transition of state of the natural phenomenon, are marked by the different positions of the solar disk, which enters into the body of the Goddess (at the sunset), passes throught its star-lit body (heavenly vault), during the night, and rebirds from its body at sunrise, in an eternal cycle, reproducing itself.
The symbolic container able to govern this sacred relationship, is imagined and realized into th Temple, which is the elaborating device, the Lab of rite-genetic/myte-poiesis (Bertocchi A. 1986; 1989; 2000a; 2000b;) which offers codes in some parts clear, in other one’s secret, but whatever socialized.
the cognitive map ecologically valid of “immanent sacred”, is imposed to the informational pool, so that to construct the symbolic container isomorphous to those manifestations of “immanent sacred” to which cultural system intends to draw attention and to communicate perception.
In this way the psyche keeps its balance and is not disturbed by the transitions of state, because it is firmly governed (while is governing it) by the sentiment of immanent sacred, which reintroduces into environment the feed-back of adaptive behaviours of sacred respect.
Symbolic containers keep homeostasis between the system of nature (with its resources, significant for a long time survival) and the system of culture (Which keep in its collective memory, and passes on next generation, cognitive maps ecologically valid).
The maintenance of homeostasis nature-culture, provided by adaptation found morphogenesis and co evolution. They are biological phenomena to those humankind has taken part, thanks to his genetic variability, by the expression of a plurality of roads of homination, and whose humankind has proved to be able to continue to take part, covering and developing its own species-specific road just by the codification of magic-religious sentiment in a cybernetic epistemology.
Now I propose the following reflections:
The cybernetic Epistemology of Bateson, Ashby and others, has its roots in the epistemology of magic thought, and we could not get the Ashby’s model if before we could not had the Dendera’s one.
And not even G. Bateson could has to discover the sacred immanent into biological and genetic processes of co-evolution (Bateson G. and Bateson M.C. 1989; Bateson G. 1997. His rediscovering concerns a superior level of consciousness and formalization which proves that: if we can speak about relationships between Cybernetic Epistemology and magic-religious thought, it is because it is in possession of cybernetic epistemology, and founds the profound structure of the cybernetic epistemology elaborated and modelized by engineering of General System Theory and by G. Bateson.
So, in a recursive way, system’s engineering allows to us a systemic reading of symbolic containers, and this de-codification will can bring us toward an increase of complexity into cybernetic models.
Therefore the meaning of this scientific communication, is that to put on line, input for a collective and transdisciplinary search, whose operative seat, could be arranged into a “chief town Museum” of an Integrate Eco-Museum of Environment inside that, an innovator Lab of Anthropology of Environment Culture, could take up in the Eco-sources study, some team-work, compounded by Physical and Cultural Anthropologists.
Now, let us to see what a following up, may to have those reflections on the topic of the Eco-museums, and on the problem of cataloguing Demo-Ethno-Anthropological (DEA) resources of immaterial type.
Symbolic containers, as devices of codification of ecosources, have importance for human sciences, because they are questions for Ethnostory. In fact, they tell the story of communicational and recursives relationships which every societies has entertained with its own bio-regional environment, and in the same time, they take importance also for natural sciences, because those relationships, being constructed on the base of cognitive and epistemological maps (ecologically valid), have an adaptive and co evolutionary value.
Therefore, the concept of “symbolic container” connects in a recursive way some branches of natural sciences with human sciences one’s, as so to map out, in a scientific and transdisciplinary way, ethical identity of a population, or that of a succession of several population, in the ecological niche of a given bio-region. Remembering that ethnical identity is a both cultural and biologica process.
Those reasoning put premises for a renewal of the Epistemology of Ethnostory and of the general field of DEA subjects, as well as regeneration of DEA’s Museology, that I have reproposed for many times as Eco-Museum-Anthropology (Bertocchi A. : 2001 a), b), c), d), e), f), g), h); 2002 a), b), c); 2003).
In fact Eco-Museums, for antonomasia, draw out their reason to be, by an exhaustive investigation of resources, not only cultural, historical and architectural, but also ecological one’s, and therefore: bio-climatological archeo-industrial, landscape one’s, and mining, and every all other resource characterizing bio-diversity in every local bio-cenosis.
Eco-museums pursue the goal of encreasing in value the connections with the territory understood both as natural environment (more or less intact), and as a humanized one, as to say altered by the presence of man and by the type of impact caused by human work and labour on the environment.
Neverthless Ecomuseums are still falled back on the finding, on the care and some time on cataloguing and repairs of repeated collections of material resources and they are just ery little different by the common Ethnographic Museums, whose problems share in a large part. I propose that Ecomuseums, in order to realize their vocation, should be connected with others Museums already present or to be instituted on the territory, as, for example: Museums of Archeology, archeo-Astronomy, and above all a Museum of Natural History, provided by divisions of Physical Anthropology, Paletnology and Paleopathology (Capasso L. 2001), so that to make up a whole Eco-museal System of Environment.
Into that Eco-Museum net, the Chief-town Museum, will be equipped fo an ethnostorical Lab, inside it an èquipe of searchers (whose scientific competences will answer to the investigating and local needs), will interact its transdisciplinary competences, in relation to the comparative study of the marks that ecosources have impressed (by an informational codification), into ethnosources, as to say into the integrated system of Ethnofinds of material culture and of immaterial and oral sources, which, as we have seen, get done by symbolic containers.
Particulary DEA specialists, will be asked continuously, in order to this goal, not only to the comparative history of religion, to Ethnology and Folklore, but also to Evolutionary Biology and Neurosciences, by method of Cybernetic Epistemology and its modelisation, both to validate and to confute their elaborated theories.
Personally, I began to read the myth-rite systems according to systems of symbolic containers, getting to formulation of some ethno historical hypothesis which, precisely, ask for the recourse to natural sciences both for their validation of confutation.
For example, between the symbolic container which are present in the rural myth-rite of “Blackbird” (Bertocchi A. 1997 a), b); 1999; 2000 a), b), I am going into the question of the symbolic container of the female blackbird, which I have studied both as natural species and as a totemic symbol, catching up with an ethno historical hypothesis that lies the early phases of the elaboration of mith-rite, toward the close of the latest glacial age, at the end of Wurm (12.000 – 10.000 b.c.).
I have presented and discussed this hypothesis (already published in: Bertocchi A. 2000 a), within the framework of the VIII° National Congress of A.I.S.E.A. (Italian Association os Demo.Ethnical-Anthropological sciences: www.aisea.it), just happened in Turin, the 26, 27, 28 June 2003 (www.congressoaiseatorino.unito.it), with the title: “Ethnohistory of Blackbird: an innovator approach to a popular festivity of a rural padan tradition” (Bertocchi A 2003 c).
It is a matter for an ethnological application of the epistemological theory, so as that I am presenting here.
The recent acknowledgement of the full dignity of DEA resources and of their immaterial components (National Commission DEA Resources – 2003 D. L. n° 112 of 13/3/1998 e T. U. of D. L. 368 of 28/10/1998), has leaded to conceive an experimental method of cataloguing: the B. D. I (2003) card – index (schedario), (www.iccd.beniculturali.it), that aims the goal to take a census of DEA immaterial resources. However that happens considering as object of description the documentation in sound, video, photo, film, on paper, by archives and bibliographies and multimedia, in their digital characters, and not their cultural and Anthropological meaning.
It is quite true that these meanings are of a difficult de-codification, because the folk’s material gotten to us, consist in the outcome of entangled decultural processes already enigmatic by themselves, and apart from that, acrossed by flashes of magic thought, which scandalize the scientists who have a catholic formation, while are considered irrational by the scientists by a secular formation.
By consequence both of them, have made collusion in order to remove the presence of magic-religious thought an feeling, out Popular Traditions.
In next communications I will to treat the subject of several types of epistemological errors which both attitude involves. While, by the eco-source concept, became possible to accept the magic-religious thought in its own categorical capacity, and to catch in the myth-rite recursive system, a cybernetical device.
The reason that has made impossible, up to day, elaborating a scientific method of DEA sciences, it is just this: the rejection by all agreed anthropologist to will take in consideration the magic-religious thought and feeling, as something as serious and important.
The problem is that, in our society epistemologies are conflicting, pathological and wrong. Only if we will be able to heal them we will can to became aware of importance of magic thought for human History.
By the concept of “symbolic conteiner”, as elaborator of Ecosources, I believe to put bases for elaboration of a scientific method for decoding manifest and profound significances of the evidences of oral and material culture, both in ethnological and folklorical frameworks. It is the question of a very ascent road to face as a group of mountaineers roped together. I hope that will share many anthropologists of the International Institute for the Study of Man by Florence, of Italian Society of Anthropology and Ethnology, of the A. A. I. (Italian Anthropology Association), and of the European Association of Global Bioethics, all gathered under the supervise of Professor Chiarelli.
The first step of this equipe is that of classification of symbolic containers, no more limited to some formal, asisthetic and structural features, or, to the over extremity, to some materialistic, economical or functional one’s, but a classification that take consideration symbolic containers in their integrity and, first at all, could describe them on the basis of the real typologies of relationships that, by them, a society has entertained with its ecological and anthropic environment in space and time.
This type of classification is important above all, on the plan of values, as to say just by the point of sight of “Global Bioethics” (Vol.13 n° 3-4/2000).
Remebering that the quality of human impact opn nature depends by the kind of epistemology, and that it is healthy if epistemology is healthy, we can place ours hopes in Global Bioethics and General Anthropology, in order to face economical and technological globalization deseases. In the aim to made practicable this innovator goal, I am getting ready the proof of a law that, with your support and collaboration, bring in a bill that laies down, general lines of the model of an “Integrated Eco-museal System”, and for coordination between physical and cultural anthropologist, accepting and completing the suggest of the Minister Urbani who, according to the law of reform n° 59 of 15/03/1997, quick glance 1989, file 6, subsection 2 (which inserts DEA heritage in a new direction), considers as urgent to reform scientific frameworks in order to place anthropologists to work side by side with traditional presences of archeologists, art historians and architects, who are not able to supervise DEA Museum (Bertocchi A. 2003).
Consequently, it ought to institute an anthropological register (see in AISEA’s Newsletter of 22/01/2003, proposal of request to the competent Ministry of Justice), and to found a Superintendent’s office for DEA heritage, on a regional base, tuning with the planned reform of Devolution.
We so hope to set free, as soon as possible, DEA disciplines from the humiliating subjection to the field of historical, artistic and architectural heritage.
With the purpose to gather necessaries collaborations, I propose to found a new Society: the “ECO MUSEUM ANTHROPOLOGICAL SOCIETY” aiming the goal to gate every DEA Museum in a network of Integrated Eco-museum of environment, inside which an innovator LAB of “Anthropology of Environment Culture” could take up in Eco-sources study, some team-works compounded by physical and cultural anthropologists.
Then the Cultural History (Ethnohistory), will be recognized as an integral part of Natural History, and man will be able, while is correcting pathologies of Epistemology, to correct the serious errors of behaviour, which have bring him to the present crisis and, succeeding to pass through it, to be good at re-open to next generations, the horizon of the future.

Testi citati:

Anderson J.N. (1973): Ecological Anthropology and Anthropological Ecology, in Honigman 1974 pp. 179-239;
Bateson Gregory (1984): Mente e Natura: un’unità necessaria. Adelphi Milano;
Bateson Gregory (1985): Verso un’ecologia della mente. Adelphi Milano;
Bateson Gregory (1986): Intervista a Gregory Bateson. Ristampa dell’intervista a cura di “Psychologie” ne “Il Manifesto” del 4 aprile 1979, pubblicata nell’articolo: “La mente dell’uomo è piccola, quella del mondo è molto più grande”, nella rivista mensile “essere secondo natura” del 7/11/86;
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  5. Strumenti per un rinnovamento epistemologico dell’Antropologia Ecomuseale : : Ecoantropologia on dicembre 20th, 2015 20:46

    […] In questo modo la cooperazione controlla la Hybris e l’umanità può partecipare alla co-evoluzione . Inoltre il diffondersi della hybris, non è casuale, perchè essa si espande in misura direttamente proporzionale alle deculturazioni inflitte all’Epistemologia magico-religiosa, che hanno distrutto e/o danneggiato le sue mappe cognitive ecologicamente valide, capaci di proteggere l’ambiente, sostituendole con mappe cognitive erronee , dirette all’etnocidio, all’ecocidio, e quindi al suicidio della specie. http://www.ecoantropologia.net/2008/06/12/the-eco-source-concept-for-an-epistemological-renewal-of-e… […]

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